And it came to pass, that on the eighth day they came to circumcise the child, and they called him by his father's name Zachary.

And it came to pass on the eighth day they came to circumcise the child, and they called it after the name of his father, Zacharias.

And it came to pass, on the eighth day, they came to circumcise the child, and they were calling him by the name of his father, Zacharias,

And on the eighth day they came to circumcise the child, and were going to call him Zechariah, after his father.

And on the eighth day they came to see to the circumcision of the child, and they would have given him the name of Zacharias, his father's name;

It happened on the eighth day, that they came to circumcise the child; and they would have called him Zechariah, after the name of the father.

And it happened that, on the eighth day, they arrived to circumcise the boy, and they called him by his father's name, Zechariah.

A week later they met to circumcise the child, and were about to call him Zechariah after his father,

And they called him Zacharias, by the name of his father We know that names were originally given to men, either from some occurrence, or even by prophetic inspiration, to point out some secret work of God. After a long period, when there was such a profusion of names, that it became inconvenient to form new ones every day, people satisfied themselves with the old and received names, and called their children by the names of their ancestors. Thus before the father of John, there were many called Zacharias, and perhaps they were the descendants of the "son of Barachias," (Matthew 23:35.) Use and wont, we are aware, is generally taken for law, and so these persons contended that the prevailing custom should be observed as to the name of the child. Though we must not imagine that there is any sacredness in names, yet no judicious person will deny that, in this matter, believers ought to make a godly and profitable selection. They ought to give their children such names as may serve to instruct and admonish them, and consequently to take the names of holy fathers -- for the purpose of exciting their children to imitate them -- rather than adopt those of ungodly persons.

On the eighth day - This was the day on which it was required to circumcise children, Genesis 21:4.
And they called him Zacharias - The name of the child was commonly given at the time of the circumcision, Genesis 21:3-4. The name "commonly" given to the eldest son was that of the father.

On the eighth day they came to circumcise - See an account of this institution in the note on Genesis 17:10-14 (note). Had circumcision been essential to an infant's salvation, God would not have ordered it to be delayed to the eighth day, because, in all countries, multitudes die before they arrive at that age. Baptism, which is generally allowed to have been substituted for circumcision, is no more necessary to the salvation of an infant than circumcision was. Both are signs of the covenant - circumcision, of the putting away the impurity of the flesh; and baptism, of the washing of regeneration, and renewing of the Holy Ghost, producing the answer of a good conscience towards God. Confer 1-Peter 3:21, with Titus 3:5. This should never be neglected: it is a sign and token of the spiritual grace.
They called him Zacharias - Among the Jews, the child was named when it was circumcised, and ordinarily the name of the father was given to the first-born son.

And it came to pass that on the eighth day,.... The precise time fixed in the normal restitution of the ordinance of circumcision, Genesis 17:12 though this was not always attended to, but circumcision was sometimes deferred to another time; yet keeping the exact time was judged most commendable and praiseworthy; see Gill on Philippians 3:5.
they came to circumcise the child; that is, the neighbours and cousins of Elisabeth, who were at the time of her delivery; eight days after they came again to be at the circumcision of the child: who was the operator is not known; nor was there any particular person appointed for this service; but any one might do it, whether ecclesiastic or laic, men or women, father or mother, or any other friend; for the rule is (n),
"all are fit to circumcise; even an uncircumcised person, and a woman, and a minor, may circumcise in a place where there is no man; but a Gentile may not circumcise at all.
The circumcision of John seems to be performed in Zacharias's house, and by one of those that came; for Zacharias, being dumb, could not say the blessing which the circumciser was obliged to say: nor indeed could he say that, which, as the father of the child, belonged to him; concerning which, take the following account (o):
"the circumciser blesses before he circumcises, "saying", blessed is he that hath sanctified us by his precepts, and hath commanded us concerning circumcision: if he circumcises the son of his friend, or if he circumcises his own son, he blesses him with "this blessing"; and hath commanded us to circumcise a son: and the father of the son blesses with another blessing; blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his precepts, and hath commanded us to enter him into the covenant of Abraham our father.----If his father is not there, they do not say this other blessing.----And if there are any standing there, they say, as he hath brought him into the covenant, so bring him to the law, and to matrimony, and to good works; and after that the father of the child, or the circumciser, or one of those that stand by, bless, "saying", blessed art thou, O Lord our God, the King of the world, who sanctified the beloved (Isaac) from the womb, &c.
How many of Elisabeth's neighbours and relations were present at this ceremony, is not related; but the Jews require ten persons as witnesses of it; for they say (p), that "testimonies worthy of belief, in Israel, are ten, the witnesses of the covenant of circumcision are ten, the witnesses of a dead person ten, &c.
and at this time also it was usual to give the child a name, which was not by divine appointment, but was a custom that prevailed among them; which took its rise from Abraham, having his name changed at the time when circumcision was enjoined him, Genesis 17:5 and from the naming and circumcision of Isaac, mentioned together, .
and they called him Zacharias, after the name of his father: as the neighbours of Naomi gave a name to the son of Boaz and Ruth, calling him Obed, Ruth 4:17. This they took upon them to do, because that Zacharias was deaf and dumb; but why they should call him by his name, cannot well be accounted for, it not being usual to call the father, and the son, by the same name; unless they were desirous of continuing the same name in the family, which had been famous in Israel for a prophet, and a priest: to call children by Gentile names was not lawful. In the Targum on Amos 6:1 it is said,
"woe to them that name their children after the names of the Gentiles.
(n) Maimon. Hilch. Milah, c. 2. sect. 1, (o) Ib. c. 3. sect. 1, 2, 3. (p) Pirke Eliezer, c. 19.

BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
eighth day--The law (Genesis 17:12) was observed, even though the eighth day after birth should be a sabbath (John 7:23; and see Philippians 3:5).
called him--literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision (Genesis 21:3-4); and the names of Abram and Sarai were changed at its first performance (Genesis 17:5, Genesis 17:15).

On the eighth day. On the eighth day male Jewish children were circumcised and named (Genesis 17:12). The kinsmen present called the child after his father's name, a common Jewish custom, but Elisabeth protested that his name should be John, that given by the angel. The matter was referred to the father.